Rhem. Iohn 3. Sect. 2. They haue also added many idle ceremonies to Baptisme as Creame Tapers Salt c. with an opinion of saluation and worship annexed vnto them yea in times past they baptized bells but now they beginne to bee ashamed of it and say that they were but onely hallowed and consecrated to holy vses Bellarm. lib. 4. de Pont. Rom. cap. 12. Synopsis Papismi Controuersie 12. Question 5. Concerning the Lords Supper they haue likewise most grosty abused it in many things First they take away the Cup from the Lasty whereas the Church of Rome for aboue a thousand yéeres after Christ vsed both signes in the Communion The Communion vnder one kinde was decréed defined and determined as a publike Law in the Councell of Constance about the yéere 1114. Perk. 2. vol. 554 2. b. Secondly they reserue the bread in boxes pixes and other vessels of the Church for daies wéekes and moneths They shew it to the people the Priest lifting it ouer his head and going with it in procession All this is contrary to the Sacrament for it is no Sacrament vnlesse there bee a giuing receiuing eating and drinking Master Attersoll on the Sacraments 386.387 The reseruation of the Sacrament was not allowed of but rather found fault withall by the Fathers Perk. 2. vol. 557. Thirdly they adore fall downe and honour the Sacrament with diuine worship calling it their Lord and God A thing neuer heard of among the heathen Idolaters namely to worship a piece of bread or rather a thinne wafer The adoration in the Sacrament belongeth vnto Christ sitting in heauen and is an inward worship of the heart or lifting vp of the minde being stirred vp with the outward signes Pope Honorius the Third in the yéere 1220 was the first that euer instituted the adoration of the Sacrament And after him Vrban the fourth ordained a feast in honour of the body of Christ Perk. 2 Vol. 564. Attersoll on the Sacraments 388.389 Fourthly they turne the Sacrament into a sacrifice for the quick and the dead abolishing the fruit and remembrance of the death of Christ disannulling his Priest-hood giuing him to his Father wheras the Father hath giuen him to vs c. ibid. page 390. Fiftly they maintaine Transubstantiation These are their very words If any man shall say that there remaineth the substance of Bread and Wine in the Sacrament after the words of consecration or shall denie that the whole substance of Bread Wine is changed conuerted into the body and bloud of Christ the formes shews only of Bread Wine remaining which singular and miraculous conuersion the Church calleth Transubstantiation let him be accursed Con. Trid. Sess 13. can 2. This their doctrine of Transubstantiation is a very fable to mock fooles withall and it ouerturneth both the nature and vse of the Sacrament Attersoll on the Sacraments page 45. 46. and page 365. to 369. If there were a miraculous conuersion as they say there is of the Bread and Wine it would appeare to the outward senses For all true miracles are wrought openly clearely and euidently to mens senses Iohn 6.26 But the Bread and Wine by the iudgement of all the senses remaineth and appeareth to bée the same in substance which it was before of the same quality quantity colour taste handling smelling vertue and nourishment there is not any one sense or all the senses together that can iudge otherwise of it then it did before If a man should bee called in when the Bread and Wine is set on the Table and bidden to consider well what hee there séeth smelleth and tasteth and then is willed to goe forth and to come in againe after the Consecration is ended by the Priest and to doe the like and then is asked what he thinketh of it he no doubt will answere vnlesse feare of persecution make him to conceale the truth I see feele smell and taste the same water-cake and wine that I did before I can perceiue no naturall and substantiall change therein And therefore it followeth that there is no miracle wrought and consequently no Transubstantiation at all The difference that is is in the end and vse onely Before consecration it was common bread wine ordained for the nourishing of our bodies After consecration it becommeth holy Bread Wine sanctified by the Lord not so much to féede the body as the soule C. Did not the ancient Fathers hold this doctrine of Transubstantiation M. They knew nothing héereof for at least 800. yéeres after Christ Afterwards begun the disputations of Transubstantiation but not approued as an Article of faith The Church for a whole thousand yéeres taught no other then spirituall receiuing of Christ In the yéere 1215. Transubstantiation was decreed and determined in the Councell of Lateran vnder Pope Innocent the Third and made a maine matter of faith Perk. 2. vol. 558.559 C. What say you then of their Transubstantiated or consecrated host as i◠is called or the bread in the boxe carried in procession and worshipped M. Surely it is nothing else but a wheaten or breaden god or rather an Idoll nothing inferiour to Aarons Calfe or Ieroboams Calues or the Nehustan and piece of brasse that Ezechias brake in pieces nay as vile and detestable as any Idoll among the Heathen And for a conclusion of their doctrine of Transubstantiation I will héere set downe a wittie conceit which one shewed me not long since I haue kept the matter but changed the méeter to make it sound somewhat the swéeter The Priests do make Christs body bloud Heereof none must once doubt They eat they drinke they box him vp They beare him all about DIALOGVE 7. C. I am satisfied touching the first poynt namely that the Papists are not of sound faith but how doe you proue that they are not of good life seeing they doe so many good workes M. I proue it thus Where the doctrine is corrupt the life cannot be good but their doctrine as you haue heard is most corrupt therefore their life cannot bee good A true faith is the ground of a good life and without which it is impossible to please God Heb. 11.6 Yea whatsoeuer is not of faith is sinne Rom. 14.23 A true faith they haue not and therefore their workes cannot bee good and such as may please God That they haue not a true and sound faith hath bin shewed in many particulars and it further appeareth also in this that they doe euen wilfully reied she meanes wherby it is wrought namely the preaching hearing and reading the Word of God They haue not neither will they haue the Scriptures to be soundly preached read and heard in their owne tongue That they cannot abide to haue them in their owne language appeareth by this one example One Pauier a Towne-clarke of London in the time of King Henry the Eightth hearing that the Scriptures should bee put into English hee spake to this effect and confirmed it with an
see it Againe there may be some that for want of knowledge and the meanes thereof are intangled with some points of Popery but yet they hold the foundation which is CHRIST IESVS and looke to be saued by his merits and not by their owne or any others Such we account not Papists our the true Church and children of God But by Papists we meane such as cleaue fast to the Pope in religion are in all things obedient to him will not be reclaimed from their errours refuse to heare the Word of God to read the Scriptures or any other good books ' Of such wée may boldly say that if they thus continue to the end they cannot bee saued DIALOGVE 15. C. I do now plainely see that Papists are no good Catholikes because they are neither of sound faith nor good life but tell me I pray you who indeed are the true Church and true Catholikes M. All that doe truly and sincerely embrace professe and practise the aforesaid grounds of Religion in what Countrey soeuer they liue C. Is the Church of England the true Church M. Yes for it hath the speciall markes of the true Church namely the Word of God sincerely and soundly preached and the Sacraments rightly administred C. The Papists say that there are diuersities of opinions amongst vs that we cannot agree among our selues and that therefore wee are not the true Church M. In all substantiall points of Religion wée agree both amongst our selues and also with all other sound Protestants in Christendome In other things there haue bin are and will bee diuersities of opinions differences to the worlds end They should first pluck out the beame of their owne eyes for we can truly charge them with greater differences As namely with that sharpe and bloudy contention betweene the Franciscans and Dominicans and with the late bitter contention between the Iesuites the secular Priests wherein the Priests did write as bitterly against the Iesuites and namely against Parsons as euer did any Protestant nay there was neuer any Protestant Writer that did lay such foule and odious crimes to their charge as the Priests did And heerein they verified the old prouerb When théeues fall by the eares true men come to haue their goods For one dissention that is among vs they haue at least ten among themselues Doctor Willet in his fourth Piller of Papistry hath set downe at large First the contradictions and diuerse opinions of old Papists and new Secondly the contradictions of the Iesuites among themselues Thirdly that their stoutest Champion Bellarmine is at variance with himselfe shamefully forgetting himselfe saying and vnsaying now of one opinion by and by of another And no maruaile Oportet enim mendacem esse memorem A liar had néed to haue a good memory Fourthly hee sheweth the repugnances inconueniences and inconsequent opinions which Popish Religion hath in it selse And thus you see how they charge vs with that wherein themselues are most faulty DIALOGVE 16. C. Are there none among vs that maintaine any strange and new opinions contrary to the grounds of Religion M. If there be any such our Church doth not approue of them but rather censure and punish them C. There be some that professe the former grounds of Religion as wee doe and yet say that there is no true Church among vs and therefore will not ioyne with vs in prayer hearing the Word and in the vse of the Sacraments but separate themselues from vs what say you of such M. I say that they are possessed with the spirit of pride and singularity and that in so doing they doe euen deny these Articles of faith the Catholike Church and the Communion of Saints and are such as the Apostle speakes of Rom. 16.17 Heb. 10.25 39. Master Perkins in his first volume page 409. calles them a schismaticall and vndiscreet company and saith that they are full of pride thinking themselues to be full when they are empty to haue all knowledge when they are ignorant and haue need to be catechized Another saith thus of them The errour of those men is full of euill yea of blasphemie who doe in such manner make a departure from this Church as if Christ were quitbanished from hence and that there could bee no hope of saluation to those that abide heere And further he saith that if they cannot finde Christ heere they shall find him no where The errors of these men you may see in a little Treatise set forth by Master Bernard called The Separatists Schisme C. I pray shew me by some example that they ought not to separate themselues from vs and that they doe sinne in so doing M. In the Church of Corinth the incestuous man was not punished fornication was lightly regarded yea there were some that euen denied the Resurrection yet S. Paul doth account and call them the Church and Saints hee doth not perswade any to make a separation but doth plainely rebuke them and sheweth how they should punish the euill doer I speake not this to excuse any grosse sin that raigneth amongst vs for I wish that the same might be seuerely punished but to shew that where the Word is truly preached and the Sacraments rightly administred as in our Church they are none ought for any cause to separate themselues And that such as doe it do sinne grieuously I will shew you by a familiar example A mother conceiuesh and bringeth forth a sonne and that with great trauaile paine Shee traineth him vp to mans estate and that not without great care and labour This sonne at length espying some spot and blemish or some infirmity in his mother forsaketh her and will not acknowledge her to be his mother what would you now thinke of him C. Surely I should thinke such a one to bee a very wicked and vnnaturall sonne M. Euen such are they who for some seeming faults in our Church deny it to bee a true Church and doe separate themselues from it whereas this Church hath conceiued them brought them forth and nourished them For if euer they were truly begotten vnto Christ and borne anew it hath hin by our Church and our Ministerie by which likewise they haue bin trained vp and brought to that knowledge which they haue C. There are many amongst vs that make great profession of Religion but I can see no good workes come from them nay they are not onely barren in good workes but also liue in some one grosse sinne or other Are these the true Church and true Catholikes M. Though they liue in the Church yet they are not of the Church they are but Hypocrites and shall if they repent not haue the reward of Hypocrites yea it shall be easier in the day of iudgement for many Papists then for them because by their barren and fruitlesse yea wicked life they haue caused the name of God his Gospell and the true professours thereof to bee euill spoken of Let all therefore that will bee
to doe it Q. VVhat else doth the preface teach vs A. That wée are to come to God with c Heb. 4.16 boldnes because he is our Father and with d Eccles 5.1 2 reuerence because his Maiesty filleth the heauens Q. VVhich is the first petition A. Hallowed be thy name Q. VVhat is it to hallow Gods name A. It is to acknowledge and declare that God and his name is holy Luke 7.29 35 and is so to be vsed Q. VVhat doe wee ask of God herein A. That we may rightly know and acknowledge God and may reuerence praise and set forth his Almighty power Wisdome goodnes iustice mercy and truth shining in all his workes Ier. 9.23.24 Psal 145.8 9 10. Q. VVhat else doe we ask herein A. That both in minde and heart in life and conuersation we may glorifie God both in himselfe and in his works Q. VVhat is the second petition A. Thy kingdome come Q. VVhat is heere meant by the kingdome of God A. The kingdome of grace Mat. 6.33 Colos 1.13 14. Luke 23 42 and the kingdome of glory Q. What doe we desire heerein A. That God will more and more subdue and weaken the kingdome and power of sinne and Satan Q. What else A. That God by his holy Word and Spirit will rule raign in vs and that in the end he will bring vs to the kingdome of glory Q. VVhat is the third petition A. Thy will be done in earth as it is in heauen Q. VVhat doe wee craue of God heerein A. That wée héere in earth may readily willingly chéerefully and faithfully doe the will of God as the Angels doe in heauen Q. Wherein consisteth the doing of Gods will A. In thrée things especially Q. VVhat is the first A. In denying our owne a Luke 22 42 will and b Iohn 6.40 1. Iohn 3 23 1 Thes 4.3 4 5 6 Acts 14.22 beléeuing in Christ Q. What is the second A. In dooing such good workes as God requireth Q. What is the third thing A. In the patient bearing of afflictions Q. VVhich is the fourth petition A. Giue vs this day our daily bread Q. What doe we ask heerein A. That God will giue vnto vs all things necessary and comfortable for this life Pro. 30.8 Q. What else A. That God will giue vs the grace to be contented with that he giueth vs. Phil. 4.12 13 Heb. 13.5 Q. VVhat needes the rich man to pray for daily bread A. Yes because without Gods blessing his abundance can do him no good Deut. 8.4 Psal 127.1 2 3. Q. Which is the fift petition A. And forgiue vs our trespasses c. Q. What doe wee desire of God heerein A. That God for Christs sake will forgiue vs all our sinnes Ier. 31.34 for euen wée forgiue such as offend vs. Q. Can wee forgiue others their sinnes A. We may and must a Luke 17 3 4. forgiue the wrongs don vnto vs by others but none can forgiue b Esay 43.25 Marke 2.7 sinnes but God onely Q. Is our forgiuing of others the cause why God doth forgiue vs A. No but it is a signe thereof Q. What if we forgiue not others A. Then God will not forgiue vs. Mat. 18.35 Q. Which is the sixt petition A. And lead vs not into temptation but deliuer vs from euill Q. What doe we ask heerein A. That God will not leaue vs to our selues 2. Chro. 32 31 Esay 63.17 Mat. 26.41 and giue vs euer to Satan to be tempted and ouercome in temptations Q. What else doe we ask heerein A. That God will strengthen vs against all temptations vnto euill and deliuer vs from sinne and the dwell 3 Tim. 4.18 Q. Which is the Conclusion A. For thine is the kingdome power and glory for euer Amen Q. VVhat are these words A. A reason why we doe ask the former things of God namely because the kingdome power and glory are his and therefore he both can and will giue them vs. Q. What signifieth the word Kingdome A. Gods absolute Soueraignty and Right ouer all things 1. Cor. 29 11 Q. VVhat signifieth the word Power A. Gods omnipotencie whereby he is able to doe whatsoeuer he will Luke 1.37 Q. VVhat is meant by the word Glory A. Maiesty and excellencie honour and praise Q. VVhat doth this Conclusion teach vs A. How to giue thankes to God 1. Chro. â—9 10 〈…〉 for these thrée kingdome power and glory doe generally comprehend all matter of praise and thanksgiuing vnto God Q. What do you meane then when you say these words A. It is as if wée should say The Kingdome of heauen is thine all power in heauen and earth is thine and therefore the glory is thine and from our hearts we do ascribe the same vnto thée Q. What signifieth the word Amen A. So be it 1. Cor. 1.20 or so it shall be Q. What doth it teach vs A. Feruently to desire the things aforesaid Ephes 6.18 Iames 1.6 and to assure our selues therof Q. What shall become of such after this life as are carefull to know and practise these grounds of Religion A. They shall liue in glory for euer with Christ in heauen Mat. 25.46 Iohn 17.24 305. Q. What shall become of such as care not eyther to know or to practise these things A. They shall liue for euer in Hell in forments 2 Thes 1 8 9 Mat. 25.41 with the diuell and his Angels FINIS To the Christian Reader THere is one thing Christian Reader which I would haue thee especially to take notice of concerning the former Principles or Grounds of Religion namely that nothing is to be receiued for a Principle of Religion or true and sound doctrine which hath not foundation in the Word of God or is not contained therein for the Word of God or the Scripture as we call it is the rule of all truth and giues vs a perfect direction both for faith and manners and whatsoeuer Article and doctrine is necessary to saluation is deliuered plainly in the holy Scripture and therefore in reading this or any Catechism you are not by and by to beleeue whatsoeuer is therein contained but to see and consider how euery thing is confirmed by the Scriptures for your faith and conscience must be grounded not vpon the weake and vnperfect speeches of sinnefull men but vpon the pure and sure Word of God And therefore at the end of euery answere I haue quoted some plaine place of Scripture to confirm the same some few only excepted which though in plain words they are not to be found in the Scriptures yet by good consequence they are drawn from the Scriptures And whatsoeuer is truly and soundly collected from Scripture is to be beleeued of vs as though it were expresly written As for example when Christ would confute the Sadduces that denyed the resurrection he alleadgeth the words of God to Moses I am the God